Введение Пчелиное маточное молочко (ПММ) производится главным образом из гипофарингеальных и мандибулярных секреторных желез молодых рабочих пчел (Apis mellifera) и состоит из воды, углеводов, белков, свободных аминокислот, липидов, витаминов (главным образом тиамина, ниацина, рибофлавина), минеральных веществ (главным образом железа и кальция) и значительного количества биологически активных соединений [1, 7, 8, 9]. Сегодня ПММ широко используется во многих странах в качестве коммерчески успешных пищевых добавок. Для ПММ установлено несколько фармакологических эффектов, включая иммуномодулирующие действие, противоопухолевое и антиоксидантное действие, а также адаптогенные свойства [10, 14, 16, 17]. Средний химический состав свежего ПММ включает воду (50-70 %), белки (9-18 %), углеводы (7-18 %), жирные кислоты и липиды (3-8 %), минеральные соли (около 1,5 %) и небольшое количество полифенолов и витаминов. Лиофилизированный продукт содержит <5 % воды, 27-41 % белков, 22-31 % углеводов и 15-30 % жиров [9, 14, 16]. Особый интерес ученых вызывает жирнокислотный состав ПММ, представляющий собой уникальную фракцию продукта. Около 80-90 % (по сухому весу) жировой фракции ПММ составляют свободные жирные кислоты с исключительно редкими и необычными структурами (рис. 1). В жировой фракции ПММ преимущественно содержатся короткоцепочечные (от 8 до 12 атомов углерода) гидроксикислоты, дикарбоновые кислоты, моногидроксикислоты,
The Kong-zi jia-yu (“School Sayings of Confucius”) is an important historical source for the study of Confucius’ teachings. The text comprises Confucius’ sayings, records of his conversations with his students and other people, and also information regarding his life and deeds. Regardless of the factual cornucopia, the text remains almost completely unknown to Russian scholars. Equally, it has never been translated into Russian. The necessity to translate this historical source into Russian is obvious, at least because of the information regarding the life of Confucius (551–479 BC) and also the theory of his philosophy and belief system. The article offers the initial stage of the study of the Kong-zi jia-yu and comprises the Russian translation of the first two chapters. One of the tasks of the article is the identification of the sources the Kong-zi jia-yu is based upon. The translation is accompanied by the synopsis of the contents of the first five chapters, their composition and a source critical study about the information found in the Kong-zi jia-yu and the ancient Chinese works, such as Chun-qiu Zuo-zhuan, Xun-zi, Li-ji, Da Dai li-ji, Yi-wen-zi, Shuo-yuan. The study has proven that these texts should not be considered as sources of information for the first and second chapters of the Kong-zi jia-yu due to significant differences in detail description. It has been also established that the texts of the third, fourth and fifth chapters, which are philosophical dialogues to a large extent coincide with the chapters of Li-ji (chapters Ai-gong wen, Ru xing) and Da Dai li-ji (chapters Zhu yan, Ai-gong wen yu Kong-zi). However, regardless of these coincidences these texts still should not be considered as direct sources for the relevant chapters from the Kong-zi jia-yu. Most likely, the authors of all three chapters had recourse to the same source.
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